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Thera 1.1: Subhuti
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(1):Subhuti Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- =1. Subhūti= Reborn in the time of our Buddha at Sāvatthī, in the family of councillor Sumana, younger brother of Anatha-pindika, he was named Subhūti.1 Now on the day when the Jeta Grove, purchased by his uncle, was presented to the Exalted One(Buddha), Subhūti was present, and when he heard the Path(Dhamma), he found faith and left the world(for monkhood). Receiving initiation into monkhood, he mastered the two categories (of Vinaya rules).2 Thereafter a subject for exercise in meditation was given him to learn, and he went into the forest and practised it. Developing insight on the basis of bliss-jh''āna,3 he won arahantship(enlightenment). And he, teaching the Path(Dhamma) without distinctions or limitations, became chief among the monks who cultivated universal compassion. And because, while going round for alms, he fell, at house after house, '5' into bliss-''jhāna, taking his alms when he emerged from reverie(trance/samadhi), this was judged to bring great reward to his donors, and he became chief among them that were held worthy of gifts. For that reason the Exalted One(Buddha) said: 'Subhūti, bhikkhus(monks), is the chief of my bhikkhu-disciples in universal4 compassion, and chief among such as are held worthy of gifts.5 ... So this great Brother(Monk), travelling about the land for the good of the many, came in due course to Rājagaha. King Bimbisara heard of his coming, and went to salute him, asking him, 'Here, your reverence, be pleased to live here, and I will make you a living-place.' But, going thence, he forgot. The Brother(Monk), receiving no shelter, meditated in the open air. And because of the Brother's dignity, the god rained not, so that the people were oppressed with the drought and raised a tumult at the door of the king's house. The king asked himself for what reason the god rained not, and judged it must be because the Brother(Monk) was in the open. So he had a leaf-hut made for him, and saluted him, saying, 'Be pleased, Lord, to live in this leaf-hut,' and so departed. The Brother(Monk) entered, and seated himself cross-legged on the couch of hay. Then the rain began to drip drop by drop, not in a torrent. But the Brother(Monk), wishing to allay the people's fear of drought, declared the absence of any danger to himself from without, or from within, by uttering the verse: ---- 1 Channā me kuṭikā sukhā nivātā vassa deva yathāsukhaɱ|| Cittaɱ me susamāhitaɱ vimuttaɱ ātāpī viharāmi vassa devā' ti.|| || Itthaɱ sudaɱ āyasmā subhūtitthero gāthaɱ abhāsitthā' ti.|| || ---- 1 Well-roofed and pleasant is my little hut, And protected from winds - Rain at your will, you god! My heart is well composed, my heart is free, And ardent is my mood. Now rain, god! rain.6 ---- Thus verily did the venerable Elder Monk Subhūti utter his Saying(gatha).7 And the verse was his statement of Añña (attainment). ---- 1 In the days of Padumuttara Buddha, æons earlier, when this Thera was said to have made the resolve that determined the rest of his existence, he was named Nanda. The Chronicle here gives a brief account of the building of the Vihāra(monastery), the great college, in Jeta's Grove, by his uncle, as told more fully in the introduction to the Jātakas. See Rhys Davids, Buddhist Birth Stories, p. 130. 2 See Vinaya Texts, i. '273 ; iii. 2, n. 'Norm' is 'Dhamma.' 3 Rapt but ordered mentality, induced by some specified 'mode of self-hipnosis, and here concentrated on suffusing its objects with universal goodwill (Bud. Psy., 65 ff.; Vibhanga, 277). 4 Anodissaka. See my review of Dr. A.C. Taylor's edition of the Paṭieambhidāmagga, JRAS, January, 1905. 5 See Anguttara Nikāya, i. 24, where a number of monks, sisters and the lay people are formally recognized as excelling each in a specific attainment. 6 Dhammapāla states that deva here refers to the spirit or deity of the thunder-cluud, Pajjunna, or Parjunya - idhāpi meghe Pajjunne vā daṭṭhabbo. Sutta-Nipāta, verse 18; Rhys Davids, American Lecturs, 167 ff.; Buddhist India, 336. ? Cf. LI.-LIV., CLV. The Commentary leaves the option of seeing in 'hut' a metaphor for the body. This being in good training through discipline, the 'heart' no less so through jhāna, and insight, through knowledge, the verse gives in miniature the end of the threefold sikkhā (training). See my Buddhism, chap. viii.; cf. below, LVII., etc. 7 This affirmation is canonical matter, doubtless by the editors. The following sentence is the Commentator's. Añña means gnosis or intuitive enlightenment, constituting the guarantee of Arahantship(enlightenment). Majjhima, i. 479; Saŋyutta, ii. 22. We meet with Thera Subhūti elsewhere only in Udāna, vi. 7, where the Buddha commends his proficiency in meditation, and in Questions of King Milinda, ii, 315,323, where his verses (not found elsewhere) are quoted. See Appendix (below). ---- 1. Single Section 1.1 First chapter 1.1-11 Commentary on the stanzas of =Subhūti Thera.= Now there is commentary on the meaning of the stanzas of Theras that methodically happen to start with channā me kuṭikā. Since, however, that meaningful commentary on those respective stanzas is being stated after having made manifest of their anecdotes, it is clear and also easily comprehensible; on that account we shall compile the commentary of the meaning after having made manifest the anecdote here and there. There, what is the origin of such a stanza as begins with channā me kuṭikā? It has been stated thus:– It is said that a hundred thousand aeons (kappa) ago from now, when the protector of the world, the Blessed One Padumuttara had not arisen, there sprang up a son to a certain brahmin of great wealth in the city known as Haṃsavatā. To him they gave the name “the lad Nanda.” On having come of age, he acquired the learning of the three vedas, where, finding no essence, renounced the world and became an ascetic together with his own retinue of fortyfour thousand youths, at the foot of a hill and brought into being for him the eight self-attainnments (samāpatti), of Jhāna, as well as five kinds of super-knowldege (abhiññā). He informed (or instructed) mental exercise (kammaṭṭhāna) to his resident pupils, who also became gainers of Jhāna but before long. On that occasion, however, the Blessed One Padumuttara had arisen in the world, and while residing dependently near the city of Haṃsavatī, as and when He looked at the world, came to find out the sufficing qualification to attain Arahantship of the plaited hair pupils of the hermit Nanda as well as the aspiration of the hermit Nanda for the ranking position of such a disciple as would be endowed with two kinds of characteristics, made His ablutions even early in the morning, took his bowl and robe at sun-rise (or before day-break), called no other bhikkhu(monk) whosoever, wandered out alone like a lion, and while the resident pupils of the hermit Nanda had gone for fetching fruits large and small, descended from the sky as and when the hermit Nanda was still looking on, saying to Himself: “Let him know my being Buddha” and established Himself on the ground. The hermit Nanda came to find out not only the power of Buddha but also the all-round brimfulness of characteristic signs, meditated upon (sammasitvā), the science of signs (lakkhaṇamanta), and became convinced thus:– “He, who namely, is endowed with these signs (lakkhaṇa) were to lead a household life, would become a world-king; should he renounce the world and become a monk, He becomes omniscient Buddha, One who reveals (the universe) in the world; this One is a thoroughbred personage; undoubtedly he is Buddha, went forward to meet Him, paid his homage with five kinds of establishing on the ground (pañcapatiṭṭhita), prepared a seat and offered it to Him. The hermit Nanda also collected a seat suitable for himself and sat himself down on one side. At that juncture, the forty four thousand plaited-hair hermits, after having collected excellently delicious fruits, big and small, had well arrived at the presence of their teacher and looking even at Buddha as well as their teacher sitting on their seats, made their remarks thus: “O teacher! We wander about with this impression that there exists in this world no one greater than you; we now consider, that this person, however, is greater than you.” The hermit Nanda replied thus:– “O my dears! What do you all say? Do you desire to compare together the mustard seed with the mountain Sineru, whose height is sixty-eight hundred thousand leagues (yojana)? Do not compare me together with the Omniscient Buddha.” Then those hermits fell themselves down at the feet of Buddha landing on their heads and paid their respective homage saying thus: “If this One were inferior, our teacher would never bring about this sort of comparison; so great, indeed, is this thorough-bred personage!” Then, their teacher said to them thus:– “My dears! We have no charitable offering (deyyadhamma), suitable for Buddhas; the Blessed One also had come here at alms-food-collecting-time; therefore, let us offer our charity (deyyadhamma), according to our ability; bring all such excellent fruits, big and small, as have been brought by you all.” Having said so, the teacher had the fruits brought to him, washed his hands, and himself put them into the bowl of Tathāgata. As and when the fruits, big and small, were being accepted by the Master, divine-beings threw in celestial flavour. The hermit had the drinking water also filtered but by himself and offered the same to Buddha. Thereafter, when the Master kept Himself sitting after having finished His duty of eating, the teacher called all his resident pupils to him and sat himsalf down in the presence of the Master speaking words worthy of rememberance. The Master made His thought thus:– “May the clergy of bhikkhus(monks) come over to me.” The bhikkhus(monks), having come to know the mind of the Master, canker-free Arahants, numbering to the extent of a hundred thousand came over, paid their homage to the Master and stood (or stationed themselves) on one side. The hermit Nanda addressed his resident pupils thus:– “My dears! Even the seat for Buddha is low; there is no seat for the hundred thousand monks also; it is proper for you, now, to make a great self-made offering (sakkāra) to the Blessed One as well as to the clergy of bhikkhus; you all bring flowers endowed with beautiful colour and sweet smell from the foot of hills.” Because of the unthinkability of the influence of high magical powers (iddhi), they brought but in a split second flowers full of beauty and sweet scent, and prepared a flower seat of the size of a league (yojana), for Buddha, three-quarter of a league (tigāvuta), for chief disciples such kind of seat as of the size of half a league (yojana), for the rest of bhikkhus(monks) and of the size of an usabha (bull-call) for new (or young) members of the clergy. Thus when the seats had been made ready, the hermit Nanda stood in front of the Tathāgata with his clasped hands reised and said thus: “Venarable Sir! Kindly climb up this heaped up seat of flowers for my long-standing (dīgharattaṃ) welfare and happiness. The Blessed One sat Himself down on the flower-seat. When the Master was thus seated, the bhikkhus(monks) having come to find out the hint of the Master, sat themselves down on the seat reached respectively by themselves. The hermit Nanda got hold of a large flower-umbrella and stood holding it above the head of the Tathāgata. The Master entered upon such effective meditation (samāpatti), as is known to be nirodha (cessation of dukkha) saying to Himself: “Let this self-made reverential offering (sakkāra), of the hermits bear great fruit.” On having come to know the state of effective meditation of the Master, the bhikkhus(monks) also did similarly. Then the Tathāgata kept himself sitting after having entered upon nirodha (effective immortal meditation) for seven days, the resident pupils would eat formost fruits and roots of all sorts as and when the time for taking meal and during the rest of the time, they stationed themselves raising up their clasped hands towards Buddha. The hermit Nanda, however, did not go on his meal-round but spent his time with zest and happiness even, for seven days holding the flower-umbrella. After having arisen from His nirodha meditation, the Master gave orders to a disciple, endowed with two kinds of quality, the quality of living in quietude (araṇa), and the quality of being worthy of dedicated domations. He, became delightful-minded like unto the great warrior, the proper gainer of great gain from the presence of the world king, stood in his own sphere of influence, got himself in close and thorough touch with the word of Buddha as contained in the three baskets (piṭaka) and performed the teaching of thanksgiving. At the end of his teaching, the Master himself taught the truth (dhamma). At the all-round end of the teaching, all the fortyfour thousand hermits attained Arahantship. The Master stretched His hand saying thus: “Come, O bhikkhus!” Then and there, their head-hair and beard disappeared. The eight ecclesiastical essentials became but fastened on their bodies. They surrounded the Mster having become similar to senior monks of sixty years of age. The hermit Nanda, however, did not achieve distinction because of his unsteady mind, It is said that starting from the time he began to listen to the truth (dhamma), in the presence of the Thera who lived in solitude (araṇa), a thought sprang, up in his mind thus: “Wonderful, indeed, it will be that in future, in the dispensation of a Buddha who might arise, I were to gain such a responsible duty as having been obtained by this Thera.” On account of that all-round contemplation, he was not able to properly penetrate into the noble path (magga), and its fruition (phala). He, however, paid his homage to Tathāgata, stood face to face and enquired thus: “Venerable Sir! What is the name of this bhikku(monk), who has performed the teaching of thanks-giving regarding the flower-seats offered by the crowd of hermits, in your dispensation (sāsana). Buddha’s answer was thus:– “This bhikkhu(monk) is one who had attained foremost position in the quality of living in quietude as well as in the quality of being worthy of dedicated domations.” He made his aspiration thus:– “Venerable Sir! I do not aspire for any other proper attainment for myself (sampatti), by that devoted service which was that I myself made, reverential offering by holding for seven days over you the flower-umbrella; but in time to come, may I become a disciple endowed with two such qualities as possessed by this Thera in the dispensation of a Buddha. On having a look, after having directed the knowledge of the future to find out whether the aspiration of that hermit would, indeed, materialise, the Master found out the state of accomplishment after having gone beyond a hundred thousand aeons (kappa), and said to the hermit Nanda thus:– “This aspiration of yours will not be in vain; in future, after having gone beyond a hundred thousand aeons (kappa), Buddha named Gotama will arise; in His presence will be your accomplishment.” Having said so, Buddha taught the teaching to truth (dhamma), and went up the sky surrounded by the clergy of bhikkhus. The hermit Nanda stood having raised his clasped hands tending towards the Master as well as towards the clergy of bhikkhus(monks) until they had bone past out of his sight. Subsequently he, time and again, approached the Master and listened to the truth (dhamma). Being but with all-round undiminished Jhāna, he died and was reborn in the brahmā world. Having passed away thence he remounced the world for other five hundred rebirths, and became a forest dweller. At the time of the self-awakened Buddha Kassapa also, he renounced the world and became a monk-dweller in the forest and fulfilling this duty, of going and coming back. It is said that without all-round fulfilling his duty, there exist, namely, none of those who attain the state of a great disciple. The duty of going and coming back, however, should be understood but by the method that has been stated in the commentaries of the Āgamas (or Suttas). After having fulfilled the duty of going and coming back for twenty thousand years, he died and was reborn in the Tāvatiṃsa mansion in the divine world of sensual sphere. Indeed, this has been stated in the Apadāna thus: “Not far off from Himavanta(Himalaya), there was a hill named Nisabha. There, my hermitage was well made, a leaf- hut well-created. By the name known as Kosiya, I was a plaited-hair ascetic, a fierce self- mortifier; at that time I lived alone without a second (or companion) at Nisabha. In those days, I did not eat fruits roots and leaves, (by plucking them); but I sustained myself on but what happened to fall down easily, there and then. I did not disturb my life, sacrificing my life also; I gladdened my own mind, and I avoided the impropriety. As and when there arose to me mind associated with lust (rāga), I myself even reflected on it and I subdued it clamly (or collectedly); “You became attached to defileable matters; you became a**ered with page42 angryable matters; and you became deluded by deludable matters; you had better go out of the forest. “This is the abode of the cleanly pure ones, of the hermits who are free from impurity (or dirt); do not, indeed, harm the clean purity; you had better go out of the forest. “Having become a house-holder, as and when you will get a son, do not sin (or miss) both also; you had better go out of the forest. “Just as a piece of fire-wood of the funeral pyre has nothing that should be done anywhere, neither even in the village not in the forest; indeed, it is (no longer) fire-wood recognised by common consent. You are like a torch from funeral pyre; you are neither a layman nor a recluse; you are now aloof from both; you had better go out of the forest. “Would this be, indeed, to you? Who does come to know this of yours? You bore my burden of pious faith, with much laziness also. Wise men will despise it like unto the impurity of a citizen; the hermits having pulled it will always reprimand it. “Wise-men will speak out to (or blame) You who crossed over (or escaped) the path (or dispensation, sāsana); not getting, indeed, co-residence, how will you live? A strong elephant approaches the mātaṇga type of elephant which can get into rut with its three kinds of leaking of in- toxicated fluid of vigour (pabhinna) dwindling at the age of sixty (saṭṭhi- hāyana) and drives out that elephant from its herd. “Since it has been driven out from its herd, it does not get agreeable happiness; it becomes distressed and dejected in mind; it gets trembled being overcome with grief. Even likewise, plaited hair ascetics will drive you out being foolish; on your having been driven out by them, you will not get agreeable happiness. Whether by day or by night, being pricked (or pierced) by the thorn of anxiety (or sadness, saka) you are burnt by all-round heat like unto the elephant which had been driven out from its herd. “Just as the natural gold peak does not but be bright anywhere, likewise, you, whose moral precepts are clearly inferior will not be ablaze with brightness every- where. “In living the household life how will you live? For you there does not exist both maternal and paternal buried trea- sure. “Doing work yourself, releasing pers- piration on your body you will live like this in your home, a good man does not approve of that of yours.” In this manner I restrain there my mind which had gone to self-depravity, (kilesa); having made many a kind of teaching of truth (dhamma) I prohibit my mind from evil. While I was thus living the life of diligence, thirty thousand years went past for me in the forest. On having seen me being delighted in diligence, seeking the most excellent welfare (or matter), the self-awakened Buddha Padumuttara came to my presence. At that time, the peerless Buddha in His physical beauty, with His complexion of the fig fruit, the immeasurable and incomparable walked to and fro in the sky. Like unto the well-blooming giant Sal- tree, resembling lightning in between masses of clouds, the peerless Buddha in knowledge, promenaded then in the sky. Feerless like the king-lion, arrogant like the king elephant, sporting (or shining) like the king-tiger, Buddha then cloistered in the sky. With His complexion shining like gold of nikkha weight, resembling embers of acacia wood, similar to a gem of shining flavour, Buddha walked about in the sky. Like a pure white mountain, resembling even the full moon and similar to the sun at noon, Buddha then promenaded in the sky. On having seen Him promenading in the sky, I then thought thus:– “Is this creature a divine-being, indeed, or is this a human-being?” Neither had I heard nor seen such a man as this on earth; perhaps this Master must have the path of know- ledge (mantapada). Having thus thought over, my own mind became pleasingly pious; I then collec- ted divers flowers as well as sweet scents. Having prepared a flower-seat, good variegated and delightful, I spoke this word to foremost charioteer of men. O Hero! This my seat, suitable to you, has been prepared; do sit yourself down on the kusuma-flower seat gladdening my heart. The Blessed One sat down there, like unto a fearless lion; Buddha spent seven days and nights on the excellent flower- seat. I stood in adoration, for seven days and nights; the Master, with no superior in the world, having arisen from His con- centration (samādhi), spoke this word in order to announce my work. Develope appropriate attention on Buddha, the most excellent of mental development (bhāvanā); after having developed your mindfulness on this, your mind will be- come full. For thirty thousand aeons, you will enjoy yourself in the divine world; for eighty times you will be divine king exercising divine sovereignty; for a thousand times you will be world- king in a kingdom. Innumerable in number will be the abun- dance of your regional sovereignty; all that you will experience, being the fruition of appropriate attention (anussati) to Buddha. As you wander about your rounds of repeated rebirths in major and minor existences, you will gain much wealth; to you there is no decrease in wealth, as fruition of your Buddha-mindedness. A hundred thousand aeons (kappa) hence, born of the family of Okkāka, the Master, known by the clan-name of Gotama, will come into being in the world. Having descarded eighty crores of wealth and many slaves and servants, you will become a monk in the dispensation of the Blessed One Gotama. After having won the heart of the self- awakened Buddha Gotama the bull of the Sākyans, you will become a disciple of the Master, with the name, namely, Subhūti. Seated among the clergy of monks, He will place you foremost in two positions:– in the quality of being worthy of dedica- ted donations and likewise in the quality of living in quitetude. After having said this, the self-awakened Buddha, the hero, named the most excellent aquatic flower, Padumuttara, specially went up the sky similar to the swan sovereign in the sky. Instructed by the Protector of the world(Buddha), I paid my homage to Tathāgata; joyfully did I develop always the most excellent meditation on Buddha. On account of that well-done deed, as well as due to volition and self-determination, I discarded my human body and went to Tāvatiṃsa heaven. For eighty times I became a divine king and exetrcised celestial sovereignty. For a thousand times also I became a world king again and again. Times in abundance too numerous to enumerate, did I enjoy the good pros- perity of regional sovereignty as fruit of my meditation on Buddha. Wandering about my rounds of repeated rebirths in major and minor existences, I gained great wealth; there was no decrease in my wealth as fruit of my meditation on Buddha. During the last hundred thousand aeons, whatever deed I did, I so not remember having had to go to evil existence (or purgatory). Such is the fruit of my meditation on Buddha. Visualised by me are the four kinds of analytical knowledge, the eight stages of emencipation and six sorts of super- knowledge; carried out by me had been the instruction (sāsana) of Buddha. Thus, the venerable Thera Subhūti uttered these stanzas. Thus, however, he enjoyed divine bliss, by way of springing up now and then in the Tāvatiṃsa divine mansion, and having passed away from there, he become in the world of human-beings, many a hundred times a world-king as well as a regional reigning ruler, enjoyed the bountiful bliss that was human and then, at the time of our Blessed One, wes reborn as youngest brother of Anāthapiṇ̄dika at the house (or home) of the banker Sumana in sāvatthi; his mane was “Subhūti.” By that time, however, our Blessed One had arisen in the world and as He kept turning the excellent wheel of dhamma, gradually had gone to Rājagaha, where, performing such works of uplift, as accepting the bamboo grove (Veḷuvana) and so on, of the world, was dwelling in the cool forest (Sītavana) neighbouring Rājagaha. At that time, the banker Anāthapiṇ̄dika took hold of profit promoting (uṭṭhānaka), goods (bhaṇ̄da), went to the house of the banker of Rājagaha, his own associate; on having heard about the appearance of Buddha, he approached the Master who was residing in the cool grove (Sītavana) became established in the fruition of the first stage of sanctification (sotāpatti), at the very first sight of Buddha even, requested the Master in order to come to Sāvatthi; theafter, he had monasteries set up at a sacrifice of a hundred thousand each at every league (yojana) along the land journey (or route) of forty five leagues (yojana); in Sāvatthi, he bought, by making a ground-spread of crores, a piece of garden-ground which belonged to a royal Jeta prince measuring eight royal standard acres, where he built a monastery for the Blessed One and offered it to Him. On the day of acceptance of the monastery, this householder (or estate owner) Subhūti went together with the banker Anāthapiṇ̄dika, listened to the dhamma, peoperly gained pious faith and became a monk. Having been ordained, he made himself familiar (paguṇa) the two tabulations (dvemātikā) had mental exercise (kammaṭṭhāna), taught to him, performed the duties (dhamma) of a monkk in the forest, developed spiritual insight (vipassanā), based on jhāna of loving kindness and attained Arahantship. In teaching the truth (dhamma) because he did so in the same manner as taught by the Master, after making it universal, he, therefore, became known as foremost among sojourmers in solitude (or residents in quietude). Wandering about for alm-food, he would enter upon the jhāna of loving kindness in each and every house, rise up from that meditation, and after that only he used to accept the alms-food, saying to himself: “Thus, there will be great fruit for the donors.” Therefore, he became known as foremost of those worthy of dedicated donations. On that account the Glorous One said thus: “O bhikkhus! This one is chief among bhikkhus(monks), my disciples, who dwell in quietude, this, namely, Subhūti; of those who deserve dedicated donations, the chief is this one, namely, Subhūti.” This great Thera, having become established in Arahantshiip in this way, and having attained the summit of frution of perfections fulfilled by himself, became specially known and highly remarkable in the world, and wandering about on his tour of the districts for the welfare of many men gradually arrived at Rājagaha. King Bimbisāra heard about the arrival of the Thera, approached him, paid his homage to him, said to him thus; “Venerable Sir! Do dwell but here,” took his departure saying: “I shall make a residential place (for the Thera)” and forgot (about it). Not getting any place for sitting and sleeping (senāsana) spent his time in an open space. Due to the power of the Thera, rain did not shower. Haressed by lack of rain-shower, people made acclamation (ukkuṭṭhi) at the door of the royal residence. The king, on investigating as to why, indeed, the rain did not shower, came to consider that it must be because of the Thera’s taking his abode in the open air; having had a leaf-hut built for that Thera, the king said thus: “Venerable Sir! Do dwell in this leaf-hut,” paid his homage to the Thera and took his departure. The Thera entered the hut and sat himself down cross-legged on the grass-spread. Then, however, the rain drizzled drop by drop. It did not supply an even (or reasonable) shower. Thereupon, the Thera being desirous of doing away with the danger of lack of rain-shower of the world, uttered a stanza acknowledging the absence of danger of his own internal and external foundation (vatthuka). 1. ”Roofed is my hut; happy I am, sheltered from wind; O rain! Do shower according to your pleasure. My mind is well composed and exquisitely emancipated: I dwell burning my depravity (ātāpī) O rain! Do send down your showers.” There regarding the expression channā, now this grammatical word had come in the sense of patirūpa (proper) in such contexts as “channā sā kumārikā imassa kumāradassa (proper is that girl for this young man);” “nacchannaṃ nappatirūpaṃ (not proper),” and so on. It is in the sense of verbal eminence and numeral distinction in such contexts as: “Channaṃ tveva phagguṇa phassāyatanānaṃ (the very six organs of contact in spring season);” and so on. It is in the sense of seizure (or hold or bushy jungle) in such contexts as: “channamativassati, vivaṭaṃ nātivassati (it rains down on the foliage of flore but not on the open or bare ground),” and so on. It is in the sense of lower and upper garments in such contexts as “Kyāhaṃ tenacchanno pi karissāmi (I shall make myself derssed up with it,” and so on. It is in the sense of designation (paññatti), in such contexts as: “Āyasmā Channo anācāraṃ ācarati (the venerable channa indulges in bad habit), and so on. It is in the sense of being roofed with such material as grass or reed and so on as in such contexts as: “Sabbacchannaṃ sabbaparicchannaṃ (wholly roofed, all-round entirely roofed or entirely roofed all-round),” and “Channā kuṭi, āhito gini (my) house has been roofed and fire has been stored up,” and so on. Here also, it should be noticed as but being roofed with grass and so on; therefore, roofed with either grass or leaf in such a way as there is no leaking of rain water when there is rain shower, and the rain does not shower down into the dwelling; in this manner it has been roofed but properly; thus,is the meaning. The grammatical word: me had come in the instrumentive in such contexts as “kicchena me adhikataṃ, halaṃdānipakāsituṃ (by me has been achived with difficulty; why should I teach? And so on; by me; thus, is the meaning. It is in the sense of dative relation (sampadāna), in such contexts as: “tassa me bhante Bhagavā saṃkhittena dhammaṃ desetu (”Venerable Sir! Let the Blessed One teach the truth) (dhamma), to that me, briefly;” and so on; to me; thus, is the meaning. It has come in the meaning of possessive (sāmi) in such contexts as: “Pubbe va me bhikkhave samnbodhā anabhisambuddhassa bodhisattasseva sato (O monks! But before my self-awakened Buddhahod, when I was but Bodhisatta, not having yet become the self-awakened Buddha),” and so on. Here also it should be observed in the light of possession (or possessor); my; thus, is the meaning. Because of there being no such thing as being smeared with vicissitudes of life (lokadhamma), though there is nothing, namely, of anything cherishable for the canker-free (Arahants), still, by way of worldly convantion, however, for them as well there is just such usage as “ahaṃ mama (I, my).” Therefore the Blessed One said thus: “Kinti me sāvakā dhammadāyādā bhayeyyuṃ, ***Page53 āmisadāyādā (How then would my disciples become spiritual heirs (dhammadāyādā) but not material heirs (āmisadāyādā). The expression kuṭikā, however, is to be construed thus: - it is said to be the womb of the mother also, the vile body also, roofing grass and so on as well as proper shelter (patissaya). likewise, indeed:– “You say mother is mansion (kuṭikā); you say wife is nest (kulāvaka); you say sons to be succession of generation (santānaka) and you say to me that craving (taṇhā), is bondage (bandhana).” In these and so on the mother’s womb has been spoken of as “kuṭikā (shelter or hut).” “In the body (kuṭikā) of skeleton and bones, stitched over (or sewed on) by flesh and veins, you cherish in the body of others; woe be to you since it is full of bad smell.” And so on, the word kuṭikā is the vile body which has come to be a collection of hair on the head and so on. It is proper shelter (patissaya), roofed with grass in such contexts as:– “Kassapassa Bhagavato bhaginīkuṭi ovassati (the hut or house of the sister of the Blessed One Kassapa is rain-leaking) (ovassati);” “Kuṭināma ullittā vā hoti avalittā vā (house or hut, namely, is either smeared up or smeared down).” Here also because of a leaf-hut being meant, even that house (or hut) should be understood. Indeed the hut (kuṭi) even is Kuṭikā (shelter); a not well known hut has been stated as “kuṭikā (hut-shelter).” The grammatical word sukha, however, has come in happy feeling in such contests as: “Vipiṭṭhikatvāna sukhaṃ dukkhañ ca, pubbeva ca somanassa domanassaṃ (having left behind happiness and distress, even previous to delight and dejection),” and so on. It is in the sense of root of happiness in such contexts as:– “Sukho Buddhānamuppādo, sukhā saddhammadesanā (happy is the appearance of Buddha, happy is the teaching of good dhamma),” and so on. It has the sense of cause of happiness in such contexts as:– “Sukhassetaṃ bhikkhave adhivacanaṃ yadidaṃ puññāni (O monks! This is the term for happiness, these namely, meritorious deeds),” and so on. It is in the sense of happiness, being the object of contemplation in such contexts as:– “Yasmā ca Mahāli! Since, indeed, however, the physical form is happiness affected by happiness and overwhelmed by happiness),” and so on. It is in the sense of freedom from suffering (avyāpajjha) in such contests as: “Diṭṭhadhamma sukhavihārā ete Cunda ariyassa vinaye (O Cunda! These bhikkhus(monks) are living comfortably currently in this immediate existence (diṭṭhadhamma), in the discipline (vinaya) of the nobles (ariya),” and so on. It is in the sense of immortal bliss nibbāna, in such contexts as: “Nibbānaṃ paramaṃ sukhaṃ (nibbāna is the absolute or best happiness),” and so on. It is in the sense of the place dependent on (paccaya) happiness, in such contexts as: “Yāvañcidaṃ bhikkhave na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā (O monks! As long as this is not easy of doing by telling stories (akkhāna) to attain as far as heavenly bliss),” and so on. It is in the sense of desirable (iṭṭha) in sich contexts as “Sovaggikaṃ sukhaṃpākaṃ saggasaṃvattanikaṃ (the happy result connected with heaven, conducive to heaven) lovable (piya) and dear to the heart (manāpa); thus, is the meaning. Here also, it should be observed in the sense of either being desirable or dependent on happiness. Indeed, that hut had been well completed to become dear to the dweller’s heart both internally, and because of its being comfortable for residence it has been stated as “sukha (happy).” Likewise, because of not being too cold not too hot, by being associated with the prosperity of seasonal happiness (utusukha) from the point of view of being the source (paccaya) of physical and mental happiness. Nivāra is without wind; devoid of danger from wind since windows could be kept closed with fastened bolt-bearing door-wings; thus, is the meaning. This is the elucidation of the condition of happiness of the hut. Indeed, in a monastery with wind, suitability to the season could not be gained; that congeniality of climate is obtained in a wind-free monastery. Vassa is to be construed as: Do rain; please supply proper rain-shower. Deva: This grammatical word deva has come in the sense of conventional (sammuti) god (deva) of the princely warrior clan, in such contests as: “imāni te deva caturāsīti nagarasahassāni kusavatī rājadhānippamukhāni ettha deva chandaṃ janehi jīvite apekkha (Your majesty! These eithtyfour thousand cities headed by the royal city of Kusavatī are yours; here, your majesty! Please consider the desire from the people and (their)lives,” and so on. It is in the sense of divine-beings who are reborn in divine world (upapatti) in such contexts as: “cārumahāfajikā devā vaṇṇavanto sukhabahulā (the four great divine kings are possessed of good complexion and abundant happiness) and so on. It is in the sense of cleanly-pure divine-being, in such contexts as: “Tassa devātidevassa, sāsanaṃ sabbadassino (the dispensation of that super-divine of divine-beings, who sees all);” and so on. Indeed, when it has been stated the state of the Blessed One being super-divinity cleanly pure divine-beings, it amounts to but having been said of others even. It is in the sense of sky in such contexts as “Viddhe vigata valāhake deve (a clear sky without a cloud),” and so on. It is in the sense of either rain-cloud or rain-shower in such contexts as: “Devo ca Kālena kālaṃ na sammā dhāraṃ anuppavecchati (The rain also at proper times of the seasom does not supply sufficient shower),” and so on. Here, also, it should be observed as either rain-cloud or rain-shower. Indeed, as vassa, the Thera addresses them to pass his orders. Yathā sukhaṃ means according to will and pleasure (ruci). The Thera says:– “By your showering of rain, there is no external danger for me; therefore, you had better shower down your rain as much as you desire,” thus, he says uplifting the creatures whose livelihood is dependent on rain. Now, in order to show the absence of internal danger he said beginning with cittaṃ (mind). There, cittaṃ me susamāhitaṃ means my mind has been pleased in mental contemplation (arammaṇa) by becoming one-pointed (ekagga), but properly, exceedingly rightly, and well; that also, indeed, not to the extent of avoiding by jhāna (vikkhambhana) of hindrances (nīvaraṇa), and so on; nevertheless, indeed, there is escape from all such fetters (saṃyojana) as the collection of hither shore and thither shore varicties ans emencipation with distinction from all deeds (dhamma) of depravity (kilesa); I stood having abandoned them by way of relinquishing by extirpation (samucchedapathāna), and by way of complete clam attained to in emancipation (paṇipassaddhi); thus, is the meaning. Ātāpī is to be construed as being possessed of exertion; I live having become with my exertion well-begun, the life of immediately current happimess (diṭṭhadhammasudha) by way of making my attempt at spiritual insight (vipassanā) for the purpose of proper self attainment of fruition (phala); I make my body turn out to be with such confort as heavenly life and so on, but not for the purpose of dispelling depravity (kilesa), since there happens to be but no such matter as should be forsaken; thus, is what is ment. In order to show thus: “Just as, however, O rain! You were urged by me to shower down because of the absence of external danger, in the same way, do so because of the absence of no internal danger, again also he said thus: “Vassa deva (O rain. Do shower down).” Another method:– Channā means has been roofed, shut off. Kuṭikā means body (attabhāva). Indeed, that word has come as body (kāya) in such contexts as:– “Anekāvayavassa samudāya avijjānīvaraṇassa bhikkhave puggalassa taṇhāsaṃyuttassa ayañceva kāyo samudāgato bahiddhā ca nāmarūpaṃ (O monks! This very body (kāya) has resulted when many a detail of multitude of himderance of ignorance (avijjā) of an individual gets well associated with craving, taṇhā), outside also is name and form (nāmarūpa),” and so on. It has come as boat (nāvā) in such contexts as “Siñce bhikkhu(monk) imaṃ nāvaṃ, sittā te lahumessati (O monk! Bale out this boat, when baled out by you it will go light), and so on. It has come as house or home (gaha) in such contexts as “Gahakāraka! Diṭṭhosi; gahakūṭaṃ visaṇkhataṃ (O house-builder! You are found; the ridge-pole of the house has been destroyed (visaṇkhata),” and so on. It has come as cave (guhā) in such contexts as: “Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pavāḷho (a creature, much covered especially in a cave, standing where, the man is carried away in the allurement of strands of sensual pleasures)” and so on. It has come as chariot (ratha) in such contexts as “nelaṇko setapacchādo, ekāro vattati ratho (of faultless parts, with white covering, a chariot comes to be with a single spoke (ekāro),” and so on. It has come as house (geha) in such contexts as “puna gehaṃ na kāhasi (you will not make (or build) a house again)” and so on. It has come as but (kuṭi), in such contexts as “Vivaṭā kuṭi nibbuto gini (my hut is bare of roofless, (my) fire has been extinguished), and so on. Therefore, here also it has been stated as “kuṭikā (hut).” Indeed, the body (attabhāva) similar to the hut (kuṭikā) having gained the name house, dependent on such material as wood-timber and so on, has been stated to be “kuṭikā (a hut),” the name having been gained dependent upon the elements (dhātu) of earth (pathavī) and so on, and touch (phassa), and so on, marked as (saññita), bones (aṭṭhi) and os on, because also of its being the abode of monkey-mind (cittamakkaṭa). According as Buddha had said:– “This is but a body (kuṭi) of skeleton of bones; thus, the residence of monkey-mind. The monkey-mind having gone out of the body (kuṭikā) by means of five doors; the monkey- mind travels all over, by or through the door, against which it knocks again and again. This body-hut, however, of the Thera has been said that it has been “channa (roofed)” because of the fact that it has been but properly shut since it has been well controlled by means of wisdom (paññā) of penetration and such leakages as lust (rāga) etc., by way of three, six and eight unchecked doors. Therfore, the Blessed One said thus:– “I speak of restraint of ears: these should be closed (or covered) by means of wisdom (paññā).” Being but covered by the said method, since there is absence of distress (dukkha), of depravity (kilesa) and because of being possessed of immaterial (nirāmisa) happiness, it is happiness (sukha) having attained happiness. As a result of that even also, there is no wind (nivāta), because of having humiliated (nihata) pride, intoxication (mada) obstinacy (thambha) and impetuosity (or quarrel, sārambha), by (or from) behaving humbly (nivātavutti). This also, is the method: In order to show thus: - “Just by obstructive covering (saṃvaraṇa) there is no coming to an end (siddha) of all the deeds (dhamma) of depravity (kilesa); then, indeed, by the concentration (samādhi) of foremost noble path (magga), but being of properly well composed mind and also of clearly emancipated mind from all kinds of fetters (saṃyojana) by means of the wisdom (paññā) of the foremost noble path (magga),” he said thus:– “Cittaṃ me susamāhitaṃ vimuttaṃ (my mind is well composed and clearly emancipated.” Having become thus also, “idānāhaṃ katakaraṇīyo (now, I am one who had done what should be done;” thus, I am not inactive or living at ease (appossukka); then, indeed, I live being zealous, ātāpī viharāmi (I live but my noble living (brahmavihāra) going to one house after another (anugharaṃ), even at the time of wandering about for alms-food, becoming energetic (ussāhajāto) in properly promoting the welfare and happiness of the world including the divine-world. Therefore, you also, O rain god (deva); for the sake of your desire to make me fond of you as well as out of your sympathy for the living beings whose livelihood depend on rain-water, do make your shower (vassa), do supply sufficient shower of rain; thus, accordingly, the meaning here should be seen. Here also the Thera shows his own super moral-precept-discipline (adhisīlasikkhā) of such kinds as temporal and transcendental (lokiya-lokuttara), by this: “channā me kuṭikā sukhā nivātā (my body-hut is well-covered, happy and without wind).” By this such statement as: “cittaṃ me susamāhitaṃ (my mind is well-composed,” he shows his super mental discipline, (adhicittasikkhā). By the expression “Vimuttaṃ (clearly emancipated),” (he shows his own) super wisdom-discipline (adhipaññā). By this expression: “ātāpī viharāmi (I live being active),” he shows his current (diṭṭhadhamma) happy life. In other words, by this, namely: Channā me kuṭikā sukhānivātā (my body-hut is covered, happy and windless,” shows the life of singless (animitta) since it beings to light the removal of such signs as permanence and so on by means of the shut-off inlet (pidhāna mukha) against the reinshower of depravity (kilesa). By this, namely: “Cittaṃ me susamāhitaṃ (my mind is well-composed),” he shows his life of being free from all longings (apaṇihita). By this, namely, “vimuttaṃ (clearly emancipated)” (he shows his) life in the void (suññata). By this, namely: “ātāpī viharāmi (I live being zealous),” (he shows his) means of achievement of those three lives. Alternatively, by the first (he shows his) descarding of hatred (dosa); by the second, (his) discarding of lust (rāga); by the third, (his) discarding of delusion. So also either by means of the second or by means of the first and second, he shows the prosperity of living righteously (dhammavihāra); by means of the third the prosperity of clear emancipation. By this, namely: “ātāpī viharāmi (I live zealously)” he shows the state of not being lazy in the proper practice (paṭipatti) for the welfare of others; thus, it should be seen. Thus, since it has been shown by means of this stanza the righteous living (dhammavihāra) etc., as has been said by the stanza starting with “Yathā nāma (as named),” In order to show there the name in name and clan which have not been shown, it is stated thus: -”Itthaṃ sudaṃ” and so on. Indeed, I would show by name, those Theras who are well-known just by names; by clan, those Theras who are obvious just by clan; those Theras who are well-known as both, I shall show by means of both. This Thera, however, is especially marked by name, not likewise by clan; thus, it has been stated as: “Iṭṭhaṃsudaṃ āyasmā Subhūti (in this character, this venerable Subhūti.” There, the expression iṭṭhaṃ means this characteristic; by means of this manner; thus, is the meaning. The expression sudaṃ comprises su and idaṃ; by way of union (sandhi) there is elision of the vowel ‘i.’ Su, namely, is but an indeclinable particle (nipāta); this stanza; thus, is the grammatical construction. This expression āyasmā means a sweetly spoken word; this is a term of reverentially serious respect. The expression Subhūti is the announcement of name. Indeed, he is good-looking and pleasant not only because of his physical prosperity but also of the prosperity of his quality. Thus, because of his being endowed with majestic splendour (vibhūti) of excellent details of physique and also with the majestic splendour of such prosperity as that of moral precepts and so on, he has been known as Subhūti. He is Thera (a senior monk) since he is associated with such steadfast qualities as the essence of moral precepts and so on. The expression abhāsittha means; he spoke. Why, however, do these great Theras make manifest their own qualities? By means of this long preriod of time (addhunā) extremely excellent tranquil peace, absolutely profound, which has never been achieved before, has been achieved by themselves; after reflacting upon the achieved transcendental truth (dhamma) the nobles (ariya) whose wants are absolutely few make manifest their own qualities, by way of solemn utterance, properly provoking the vigour (or speed) of zest, and also by way of making clear the state of the dispensation (sāsana) being the means of leading oneself out of saṃsāra, just as the Protector of the world makes manifest His own qualities by such a statement as:– “O monks! The Tathāgata is endowed with ten kinds of strength and is self-confident by means of four forms of confidence,” and so on, by way of His disposition (or bent) towards making (or facilitating) enligghtenment or awakening (bodhaneyya); thus, is the stanza on the prophecy for Arahantship (aññā) of this Thera. The Commentary on the stanza of the Thera Subhūti of the Commentary on Theragāthā known as Paramatthadīpanī is complete. ----